Journal Website:
http://w.
uit-lirboyo.
id/index.
php/tribakti E-ISSN 2502-3047
P-ISSN 1411-9919
Permanent link for this document (DOI): https://doi.
org/10.
33367/tribakti.
Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi1.
Nurul MaAorifah2.
Ahmad Hidayat3.
Ahmad Dzulfikar4.
Mochamad Abdul Ghofur5 1234Universitas Islam Negeri Sultan Maulana Hasanuddin Banten.
Indonesia 5International University of Africa.
Sudan 1aspandi@uinbanten.
id, 2nurul.
marifah@uinbanten.
id, 3ahmad.
hidayat@uinbanten.
4ahmaddzulfikar@gmail.
com, 5blueznile85@gmail.
Abstract Taha Abdurrahman, a contemporary maqasid figure, has different concepts and ideas from the Shatibi maqasid concept.
The concept of maqasid Taha Abdurrahman also has a paradigm and classification of values that are different from the concept of maqasid Shatibi.
This study aims to describe the paradigm of reform of maqasid values according to Taha Abdurrahman.
In addition, this study also describes the classification of new maqasid values according to Taha Abdurrahman.
This research uses a qualitative approach that explains and analyzes the concepts and ideas of maqasid al-shari'ah reform according to Taha Abdurrahman.
This research uses a library method with the main data source of Taha Abdurrahman's work entitled Tajdid al-Manhaj fi Taqwim alTurath, and SuAoal al-Manhaj fi Ufuqi al-TaAosisi Liunmudhaji Fikri Jadidi.
The results of this study show that the paradigm of reform of maqasid values according to Taha Abdurrahman is based on the hadith of the Prophet AuInnama Buitstu Liutamimma Makaarimal AkhlakAy which is holistic in nature encompassing all levels of needs that are an integral part of Islamic law.
The classification of new maqasid values according to Taha Abdurrahman is contained in the concept of Aual-qiyam alakhlaqiyyahAy Include al-masalih al-hayawiyyah, al-masalih al-Aoaqliyyah, and al-masalih al-ruhiyyah namely maqasid values with dimensions of materialism, rationalism, and spiritualism.
Taha Abdurrahman's classification of maqasid al-shari'ah revises the conception of the Shatibi maqasid.
Keywords: New Epistemology.
New Classification.
Islamic Law.
Maqasid Al-Shari'ah Values.
Taha Abdurrahman Introduction Taha Abdurrahman, a Moroccan figure, has the idea of reforming Shatibi's classification of maqasid values.
1 The idea was expressed in his works entitled Tajdid al-Manhaj fi Taqwim al-Turath 1 Taha Abd Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath (Al-Markaz Al-Thaqafi Al- Arabi, 1.
Corresponding author:
Aspandi, e-mail: aspandi@uinbanten.
Article History Received: 16 November 2023 | Revised: 21 Febuary 2.
Accepted: 21 Febuary 2024 | Available online:
28 Febuary 2024 How to Cite this Article Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur .
Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values.
Tribakti: Jurnal Pemikiran Keislaman, 35.
, 95-108.
https://doi.
org/10.
33367/tribakti.
A 2024.
The author.
Tribakti is licensed under a Creative Commons AttributionNonCommercial-ShareAlike 4.
0 International License (CC BY-NC-SA 4.
Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur and Su'al al-Manhaj fi Ufuqi al-Ta'sisi Liunmudhaji Fikri Jadidi.
2 However, the idea has not received much response from various academic circles in Indonesia.
Various academic circles have not received much description and explanation regarding the idea of reforming the maqasid Taha Abdurrahman.
This research specifically contributes to scientific development related to the concept and idea of maqasid al-shari'ah.
This research also contributes to various academic circles by providing a description of the paradigm and classification of Shatibi's maqasid values reform according to Taha Abdurrahman.
The conception of maqasid al-shari'ah .
he objectives of Islamic la.
in the history of its development has experienced development and has been studied by various groups.
3 Many studies of maqasid al-shari'ah in Islamic legal studies stop at the conception of traditional Shatibi maqasid.
These studies only describe general ideas of the concept of maqasid al-shari'ah Shatibi, examines the conception of maqasid al-shari'ah from the perspective of Shatibi.
In this research.
Abdurrahman Kasdi briefly describes the concepts and ideas of maqasid Shatibi in his work al-Muwafaqat.
5 Fathur Rohman .
, in his research entitled maqasid al-shari'ah Imam Shatibi perspective, also outlines the concepts and ideas of the same maqasid.
6 Syahabudin .
, in his research also only explained the general concept of maqasid al-shari'ah according to Shatibi.
7 These studies only describe the general idea of maqasid al-shari'ah according to Shatibi, which is used as an approach in contemporary Islamic legal studies.
However, these ideas and concepts cannot respond to various complex contemporary problems.
The progressiveness of the thought of maqasid al-shari'ah has become a new feature in contemporary Islamic legal studies.
8 Comprehensive knowledge and understanding of maqasid is an important aspect9 and the key to success in the process of ijtihad .
he main instrument of interpreting the divine message and relating it to the changing conditions of the Muslim communit.
in Islamic law.
10 By referring to the universal values of maqasid, the spirit of progressiveness carries the importance of implementing maqasidi ijtihad in the contemporary era.
This must be done with the view that istinbat theories .
educing the law from its source.
in the discipline of proposals of al-fiqh tend to be normative and less responsive as a tool for solving philosophical and social problems of today's increasingly complex Islamic diversity.
In addition, the maqasid conception of the traditional model is considered unable to respond to various complex contemporary problems due to space, time, and cultural differences.
Departing from this 2 Taha Abd Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi (Beirut: Al-Muassasah al-AoArabiyah Lilfikri wa al-Ibdai, 2.
3 Abdul Hameed Badmas Yusuf.
AuA Study of Evolution of Maqyshid As-SyariAoAh As a Legal Theory,Ay Madania 19, no.
: 1Ae15.
4 Muhammad Hasyim Kamali.
AuMaqashid Al-Shariah.
The Objectives of Islamic Law,Ay Islamic Studies 38, no.
193Ae208, http://w.
org/stable/20837037.
Accessed 3 Dec.
5 Abdurrahman Kasdi.
AuMaqasyid SyariAoah Perspektif Pemikiran Imam Syatibi Dalam Kitab Al-Muwafaqat,Ay Yudisia 5, 1 .
: 46Ae63.
6 Fathur Rohman.
AuMaqashid Syariah Dalam Persperktif Al-Syatibi,Ay IstiAodal.
Jurnal Studi Hukum Islam 4, no.
163Ae76, https://ejournal.
id/JSHI/article/view/833.
7 Syahbudin.
AuPandangan Al-Syatibi Tentang Maqasid AL-ShariAoah,Ay An NisaAoa 9, no.
: 81Ae100, https://ejournal.
id/JSHI/article/view/833.
8 Fadhli Suko Wiryanto.
AuThe Urgency and Strategic Role of Maqasid ShariAoah and Maslahah in Responding to The Legal and Economic Challenges of Muslim Business,Ay Jurnal of Middle East and Islamic Studies 10, no.
https://doi.
org/10.
7454/meis.
9 Mubaidi Sulaeman.
AuMaqasid Al SyariAoah.
Cara Islam Menghadapi Pandemi Covid 19,Ay Tribakti: Jurnal Pemikiran Keislaman 32, no.
: 263Ae82, https://doi.
org/10.
33367/tribakti.
10 Zaprulkhan.
AuMaqAid Al-Shariah in the Contemporary Islamic Legal Discourse: Perspective of Jasser Auda,Ay Walisongo: Jurnal Penelitian Sosial Keagamaan 26, no.
: 445, https://doi.
org/10.
21580/ws.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur background emerged the presence of several contemporary maqasid thinkers who attempted to formulate new istinbat theories with the maqasid al-shari'ah conception as their approach.
In response to complex contemporary problems, there were many significant contributions of thought to developing Islamic studies with the maqasid al-shari'ah approach.
11 In addition, the conception of traditional maqasid, considered only to have the nuances of protection and preservation, needs to be reformed into a maqasid concept with a sense of development and 12 Some maqasid thinkers came up with new ideas by systematizing classical maqasid thinking in the form of ijtihad theory and independent scientific disciplines.
One contemporary Muslim thinker who is concerned with the reform of the traditional maqasid al-shari'ah is Taha Abd al-Rahman.
Taha Abdurrahman is a contemporary Muslim thinker concerned about reconsidering maqasid al-shari'ah in Islamic law.
Like other maqasid thinkers.
Taha Abdurrahman made' ilm al-maqasid a part of science with concepts, theories, and methodologies.
Maqasid science is considered to have an important role in the study of Islamic law.
It is in line with the rule stated by the maqasid thinkers that "every Islamic law has a specific purpose, and every Islamic law should be separated from its maqasid".
14 Elaboration of maqaid on a universal value become a contemporary need.
This research examines the philosophy of Taha Abdurrahman in theorizing ethical maqaid.
Taha Abdurrahman is a Moroccan philosopher committed to studying Islamic ethics.
Not many writings have elaborated on Taha Abdurrahman philosophy for developing Islamic law and ethics.
The elaboration of Abd al-RahmanAos thought is classified into: first, his idea of the paradigm of trusteeship and its relation to the foundations of Islamic ethics.
16 second.
Abd al-RaumanAos opposition to Western ethical concepts.
17 third, the application of Abd al-RaumanAos ethical thought in certain fields.
Method This research is a type of qualitative research library that focuses on the conception of maqasid al-shari'ah Taha Abdurrahman as its object.
Specifically, this research uses a qualitative approach that explains and analyzes the concepts and ideas of maqasid al-shari'ah reform according to Taha Abdurrahman.
This research uses a library method with the main data source of Taha Abdurrahman's work entitled Tajdid al-Manhaj fi Taqwim al-Turath, and SuAoal al-Manhaj fi Ufuqi alTaAosisi Liunmudhaji Fikri Jadidi.
This research is also supported by secondary data sources in the form of books, research results, articles and other related documents.
The focus of this study is 11 Wiryanto.
AuThe Urgency and Strategic Role of Maqasid ShariAoah and Maslahah in Responding to The Legal and Economic Challenges of Muslim Business.
Ay 12 Syukur Prihantoro.
AuMaqasid Al-SyariAoah Dalam Pandangan Jasser Auda (Sebuah Upaya Rekontruksi Hukum Islam Melalui Pendekatan Siste.
,Ay Jurnal At-Tafkir .
120Ae34, https://journal.
id/index.
php/at/article/view/235.
13 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
14 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
15 M.
Noor Harisudin and Muhammad Choriri.
AuOn the Legal Sanction against Marriage Registration Violation in Southeast Asia Countries: A Jasser AudaAos Maqasid Al-Shariah Perspective,Ay Samarah 5, no.
: 471Ae95, https://doi.
org/10.
22373/sjhk.
16 Fadi Zatari.
AuEntrustment Ethics and Secularism: Taha AbdurrahmanAos Perspective,Ay Darulfunun Ilahiyat 33, no.
(April 22, 2.
: 0Ae0, https://doi.
org/10.
26650/di.
17 Muhammad Iqbal.
AuKonsep IAotimaniya Dalam Pandangan Taha Abdurrahman,Ay JURNAL YAQZHAN: Analisis Filsafat.
Agama Dan Kemanusiaan 9, no.
1 (June 1, 2.
: 55, https://doi.
org/10.
24235/jy.
18 Mohammed Hashas.
AuTaha AbderrahmaneAos Trusteeship Paradigm,Ay Oriente Moderno 95, no.
1Ae2 (August 7, 2.
67Ae105, https://doi.
org/10.
1163/22138617-12340077.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur interesting because the concept of maqasid al-shari'ah Taha Abdurrahman is a new idea and has yet to receive much response from various circles.
This research uses an interpretative approach19 to explain new ideas and paradigms of maqasid values according to Taha Abdurrahman.
Result and Discussion Maqasid al-Shari'ah.
His Position in the Study of Islamic Law In the history of the development of Islamic legal studies, the position of maqasid al-shari'ah needs to be clarified and seems sidelined.
20 Islamic law studies ('fiqh') classic is more associated with usul al-fiqh and qawa'id al-fiqh, which tends to be text-oriented, not on the intention or meaning behind the text.
Both of these disciplines, usul al-fiqh, and qawa'id al-fiqh, were placed as a methodology in istinbat Islamic law and became an integral part of fiqh (Islamic la.
Meanwhile, maqasid al-shari'ah is placed only as a spirit in fiqh.
Complex contemporary problems due to differences in space, time, and culture, as well as the limitations of the proposal of al-fiqh as a methodology of Islamic law in dialectics with the times, prompted maqasid thinkers to reform the proposal of al-fiqh.
In response to contemporary problems and developments at that time, the maqasid thinkers included the conception of maqasid al-shari'ah as one of the considerations in the istinbat of Islamic law.
However, at the beginning of its development, the maqasid conception was only placed as an integral part of the proposal of alfiqh.
22 The position of the maqasid al-shari'ah underwent further developments during the time of Ibn 'Ashur.
At this time maqasid studies were recognized as an independent scientific discipline.
Maqasid also functions as an ijtihad approach because it is considered to have a concrete methodological formula.
23 Consequently, maqasid is no longer just a set of value conceptions that wrap the proposal of al-fiqh and become the spirit of fiqh.
The two views have the same essence.
In Isma'il al-Hasani, the difference in views is referred to as "relative debate".
24 It is because the methodological framework of the proposal of alfiqh is needed to reveal the values of maqasid from Islamic sources.
Meanwhile, the conception of maqasid al-shari'ah is also needed in the performance of the proposal of al-fiqh.
as a parameter of the validity of each result of ijtihad so that the legal product follows the aims and objectives of the Sharia.
Maqasid al-shari'ah eventually took a central position in developing contemporary Islamic The conception of maqasid al-shari'ah is presented in a separate study.
In this era, maqasid was the main consideration in the process of istinbat Islamic law.
In this case.
Jaser Auda, with a systems approach, assumes Islamic law as a system and makes maqasid al-shari'ah one of the intellectual Sahiron Samsudin.
AuPendekatan Dan Analisis Dalam Penelitian Teks Tafsir:,Ay Suhuf 12, no.
: 131Ae49, https://doi.
org/10.
22548/shf.
Mohamed Saladin Abdul Rasool.
Mohamed Azmil Mohd Yusof, and Siti Mariam Ali.
AuWellbeing of the Society: A MaqAid Al-SharAoah Approach,Ay Afkar 2020, no.
Special Issue 1 .
: 25Ae46, https://doi.
org/10.
22452/afkar.
21 Ahmad Imam Mawardi.
Fiqh Minoritas: Fiqh Al-Qalliyyat Dan Evolusi Maqashid Al-SyariAoah Dari Konsep Ke Pendekatan (Yogyakarta: LKiS Yogyakarta, 2.
, https://inlislite.
uin-suska.
id/opac/detail-opac?id=40.
22 Ahmad Raysuni.
Nazariyyah Al-Maqasid Aoinda Al-Shatibi (The International Institute of Islamic Thought, 1.
23 Jasser Auda.
Maqasid Al-ShariAoah Falsafah Al-TashriAo Al-Islami: RuAoyah Manzumiyyah (The International Institute of Islamic Thought, 2.
24 Al-Hasani.
Nazariyyah Al-Maqasid Aoinda Al-Imam Muhammad Tahir Ibn AoAshur (The International Institute of Islamic Thought, 1.
25 Jamaluddin Atiyyah.
Nahw TafAoil Maqasid Al-Shariah (Virginia: The International Institute of Islamic Though, 2.
Sulaeman.
AuMaqasid Al SyariAoah.
Cara Islam Menghadapi Pandemi Covid 19.
Ay Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur media and methodologies in studying Islamic law.
27 Meanwhile.
Taha Abdurrahman believes that maqasid al-shari'ah is a scientific discipline with principles, theories, and methodologies as a clear framework in terms of Islamic law.
As a scientific discipline, maqasid al-shari'ah has two main objects of study: formal objects and material objects.
29 The formal object of the maqasid al-shari'ah is in the form of methods or methods used to reveal the values of the maqasid.
In this case, there are two kinds of methods used:
deductive analysis method to the sources of revelation, al-Quran, and Sunnah, either by understanding it directly from the literal pronunciation of the commands and prohibitions or through interpreting the meaning .
a'li.
of the pronunciation of the commands and prohibitions.
Inductive analysis method of the meanings of maqasid contained in particular laws in the form of main objective .
aqasid asliyya.
and branch objectives .
aqasid al-tabi'a.
30 Meanwhile, the material object of the study of maqasid al-shari'ah is in the form of values removed from the formal This material object in its form can be in the form of legal wisdom .
ikam al-ahka.
, sharia secrets .
srar al-tashri '), the purposes and objectives of Allah SWT in Islamic law .
aqasid al-shari'a.
It also includes other legal, philosophical meanings that are discouraged from the development of maqasid studies today, such as the characteristics of law .
hasa'is al-ahka.
and legal principles .
abadi 'al-ahka.
The two objects of maqasid studies are the main themes in the study of maqasid al-shari'ah, which are developing in the contemporary era.
It is different from the discussion of maqasid in classical literature, which tends to raise more material objects of maqasid.
Meanwhile, most of the formal objects are only partially presented but are scattered in several themes of the proposal of alfiqh.
The study of contemporary maqasid al-shari'ah has been discouraged in a comprehensive and systematic scientific design.
Some maqasid experts have now begun to present the concept of maqasid thinking as a more progressive alternative legal ijtihad methodology.
From the description of the object of the maqasid study, it is sufficient to become the basis and foundation that maqasid studies in contemporary developments have met scientific standards.
The presence of maqasid studies with the integrity of their conception raises questions and skewed assumptions regarding the position of maqasid studies in Islamic law studies.
Some parties think that the study of maqasid can shift the role and function of the al-fiqh proposal as a scientific discipline that is the main foothold for mujtahids in producing legal fatwas.
Some even claim that their presence can dismantle all scientific constructions of Islamic law because, in maqasid thinking, they no longer make the arguments of revelation as a basis but are oriented towards the values of legal philosophy.
The assumption above shows a wrong assessment when directed to the study of maqasid alshari'ah because the values of legal philosophy in the terminology of maqasid studies are none other than the universal goals of Sharia which are the result of a comprehensive analysis of all aspects of Islamic law as the formal object of maqasid studies.
Meanwhile, regarding the assumption that the study of maqasid can shift the role and function of the proposal of al-fiqh, it should be understood that there is a synergistic relationship between maqasid al-shari'ah and the proposal of al-fiqh.
27 Jasser Auda.
Maqasid Al-Shariah as Philosophy of Islamic Law (International Institute of Islamic Thought, 2.
, https://doi.
org/10.
2307/j.
28 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
29 Ahmad Cholik.
Filsafat Ilmu: Pendekatan Kajian Keislaman (Arti Bumi Intarani, 2.
30 Ahmad Raysuni.
Muhadarat Fi Maqasid Al-ShariAoah (Dar al-Kalimah, 2.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur The problem is that there is a relationship between maqasid al-shari'ah and the proposal of al-fiqh.
Indeed, it is still being debated among Islamic jurists.
Different opinions were triggered by a maqasid study that was separate from the proposal of al-fiqh and appeared as a scientific study with the completeness of scientific design.
Maqasid studies today are no longer limited to discussions around the values of Islamic law but have reached their ontological, epistemological, and axiological dimensions.
Biography of Taha Abdurrahman Taha Abdurrahman is a Moroccan philosopher.
He is one of the foremost philosophers and thinkers in the Arab-Islamic world in the present era-his work centers on logic, the philosophy of language, and the philosophy of morality.
Taha Abdurrahman is a reformer who builds ethical modernity and humanity based on ethical values and Islamic principles.
31 Taha Abdurrahman was born in 1944 in the city of El Jadida.
Morocco.
Taha grew up in El-Jadida until he finished elementary school.
Taha moved to Casablanca and continued high school there.
Taha completed his diploma (S.
in philosophy at Muhammad V University.
Rabat.
Taha completed his doctoral program in 1972 at the University of the Sorbonne with the work "An Essay on the Linguistic Structures of Ontology".
In 1982 he earned a doctorate in literature with the work "An Essay on the Logic of Argumentative and Natural Reasoning" at the University of the Sorbonne.
Taha then became a lecturer in the Logic Science course and a professor in language and logic at Mohamed V University in Rabat from the early seventies to 2005.
Taha Abdurrahman is widely recognized for his efforts to develop the theorization of ethics as the foundation for building modernity.
In 2005.
Taha became a member of the "World Association for the Study of the Hajj" and its representative in Morocco, and a member of the European Center.
Taha also serves as head of the "Wisdom Forum for Thinkers and Researchers" in Morocco.
In 2006.
Taha was also awarded twice as one of the influential writers in the Moroccan Writers Award and an award from ISESCO in Islamic Thought and Philosophy.
Taha grew up in a religious family.
His father is an expert in Islamic law (Faki.
Taha got and inherited knowledge from his father, especially in terms of insight into the principles of Sharia.
His father was his first teacher and one of the influential teachers who also influenced his thinking.
In addition, among the figures who were also influential in Taha's thinking was his teacher named.
Sami al-Nashar.
Taha Abdurrahman is one of the most prolific modern Moroccan philosophers and Taha mastered various sciences, not only Sufism and legal traditions in Islam, but also the science of kalam, logic, grammar, and Neoplatonic and Aristotelian systems.
They all played a major role in building moral philosophy and criticism of modernity.
He is also well-versed in Greek.
German.
French, and English philosophical traditions.
What was also important was its affiliation with the Budshishiyyah order, which played a fairly strong role in the power structure in Morocco.
The Budshishiyyah Tarekat was a branch of the Qadiriyyah that successfully recruited elite and intellectual groups in the country.
In court circles in North Africa, he received a very good 31 Qasim.
AuQiraAoah Tahdiriyyah JuzAoiyyah Li Fikri Al-Failusufi Al-Maghribi Taha Abdurrahman ".
,Ay KTUIFD 4, no.
32 Taha Abd Al-Rahman.
Global Ethics Its Scope and Limits.
VII (Abu Dhabi, n.
33 Qasim.
AuQiraAoah Tahdiriyyah JuzAoiyyah Li Fikri Al-Failusufi Al-Maghribi Taha Abdurrahman ".
Ay 34 Z.
Umam.
AuAl-Ilmu Nuurun: Taha Abdurrahman Dan Islam Sebagai Modernitas Alternatif Selain Barat,Ay 2020, https://tirto.
id/taha-abdurrahman-islam-sebagai-modernitas-alternatif-selain-barat-ftl1, diakses pada 14 Mei 2020.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur Epistemology of Maqasid al-Shari'ah Taha Abdurrahman Taha Abdurrahman is a contemporary Muslim thinker who emphasizes the importance of reforming the Islamic legal system based on maqasid al-shari'ah.
In his works.
Taha Abdurrahman carries out reforms specifically shown for the development of maqasid, such as the importance of integrating maqasid science with moral science, the importance of rereading existing traditional maqasid concepts, and the urgency of reforming the theory and new maqasid values.
35 The idea of reforming Taha Abdurrahman significantly contributes to reforming and creating a humanistic Islamic legal system based on ethical principles and religious values.
Taha Abdurrahman's understanding of the basic meaning of maqasid al-shari'ah is similar to the previous Maqasidiyyun.
However, as a scientific discipline.
Taha Abdurrahman has a different view from the ideas of the Usuliyyun.
The classical Usuliyyun put maqasid as a science that discusses maqasid al-shari'ah.
This classical terminology hangs and makes 'maslahat' the connotation of maqasid.
Etymologically, the word 'maslahat' is 'isim to eat', suggesting that this 'maslahat' denotes something taking sides.
The classical Usuliyyun uses this assumption in the words 'jalb al-maslahAo ah' bringing benefit or 'ri'ayah al-maslahah' to protect the benefit.
Apart from that, 'maslahat' is also connotated as 'al-ghardu', which is the goal of Sharia.
Parting with the meaning of 'maslahat', as in the elaboration of classical Usuliyyun as in the words 'tahqiqal-maslahah al-'ammah', the implementation of public benefits or 'talabal-maslahah al-khassah' brings special benefits.
Meanwhile.
Taha Abdurrahman has a different view regarding the meaning of benefit 'maslahat'.
In his view.
AomaslahatAo does not indicate something partial or limited, as the terminology of the classical Usuliyyuns.
However, 'maslahat' is the name of something boundless and impartial.
In this case.
Taha Abdurrahman tends to use' salah 'as the connotation of maqasd.
So, maqasid science is the science that studies the 'wrong' worth of the world and the hereafter.
In another sense, maqasid science is the science that "studies" the feasibility of humans in this world and the In addition.
Taha Abdurrahman also believes that' maslahat 'is not a goal but a way of' maslak '.
Thus, maqasid knowledge is interpreted as the study of the paths that can bring feasibility to humans to manifest ubu'diyyah characteristics to Allah.
From the above description, it can be understood that the conception of maqasid science in the terminology of Taha Abdurrahman is connotated as' wrong ilm'.
Does this terminology raise various questions, such as how to become a pious human being, "salihan"? How can humans bring about pious deeds? As it is known, "wrong" is "qimah khuluqiyah," an ethical value that is the mother of other ethical values.
In this case.
Taha Abdurrahman also believes that the value' wrong 'is the parent of other ethical values such as' khair' and 'sa'adah' because it includes basic principles and One of the progressive conceptions of maqasid Taha Abd al-Rahman, which is different from the previous Maqasidiyyun, is that it does not place maqasid as part of the science of the idea of al-fiqh.
Taha Abdurrahman believes that maqasid science includes three basic theories that distinguish it from other theories in the science of the origin of al-fiqh.
The three theories include.
Nadariyah al-Maqsudat, which discusses the concept of dilaliyyah 'guidance or argument' for Syar'i khitab, .
Nadariyah al-qusud, which discusses the concept of will.
Nadariyah al-maqasid discusses 35 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
36 Al-Rahman.
37 Al-Rahman.
38 Al-Rahman.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur the concept of values for the Syar'i khitab.
39 In the literature of Islamic studies, both explicitly and implicitly, the three basic theories of maqasid, maqsud, qasdu, and maqsad, are 'ausaf akhlaqiyyah' ethical Based on this description.
Taha Abdurrahman also calls maqasid science' ilm alakhlaqi', whose object is' human wrong ', human worthiness.
Taha Abdurrahman believes that maqasid al-shari'ah is the core objective of all ijtihad Furthermore.
Taha Abdurrahman also emphasized that the realization of maqasid can be achieved through maqasid science, which includes the three principles of the theory of nadariyah al-af'al .
ction theor.
, nadariyah al-niyyat .
ntention theor.
, and nadariyah al-qiyam .
alue theor.
The three principles of the theory are the building structures of Islamic morality.
Taha Abdurrahman also believes that the classification of maqasid values inevitably, traditional models are considered to be more fractional and differential 'in nature.
The maqasid value classification is also considered unable to cover various contemporary problems due to space, time, and culture differences.
In Taha Abd al-Rahman's view, there needs to be a renewal and a new classification of maqasid values.
Reform Paradigm Maqasid Values according to Taha Abdurrahman Taha Abdurrahman is of the view that Islamic law includes law taklifi .
l-taklif.
and hukum wad'i .
l-wad.
,41 they are interrelated with the principles of moral 'Akhlaqi' in terms of rules, requirements, and values.
Based on this view.
Taha Abdurrahman considers that Islamic law includes two integrated aspects: fiqh and moral' akhlaqi.
42 The aspect of fiqhi is built on the principles of materialism .
l-mad.
Dahir deeds .
ahir al-a'ma.
, and causal justification .
a'lil alsabab.
Meanwhile, the aspect of akhlaqi is built on the principles of moralism .
l-ma'naw.
, inner deeds .
nner al-a'ma.
, and teleological or objective justification .
a'lil al-gha'.
These two aspects show the opposite.
The implication is that Islamic law is built based on problematic aspects, namely, the 'fiqhi' aspect and the 'akhlaqi' aspect.
As the Maqasidiyyun's conception, in the view of Taha Abd al-Rahman, maqasid al-shari'ah has three basic buildings: maqsudat, qusud, and maqasid are the core of the entire methodology of the application of Islamic law.
In the aspect of maqsudat.
Islamic law is characterized by 'ma'nawi' It is built based on 'fitrah' fitrah while still paying attention to the aspects of deeds and provisions of the Shari'a.
The qusud aspect places Islamic law with a 'tajridi' nature of impartiality and is built based on the 'iradah' of will while still paying attention to the aspects of the forehead of Meanwhile, in the maqasid aspect.
Islamic law is characterized by 'maslahi' of benefit.
It is built on the principle of wisdom while maintaining the causes hidden from the causes of thirst.
Thus, the realization of Islamic law, which includes two aspects of fiqhi and aspects of morality, can be achieved through maqasid, which includes these three basic buildings.
It is common knowledge that traditional Maqasidiyyun classifies maqasid values into three 'levels of necessity', namely necessity or emergency .
, need or hajat .
, and completeness or tahsiniat .
The values of necessity .
l-qiyam al-daruriyya.
are manifested as essential values.
By losing them, they can destroy the order of human life in both the religious 39 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
40 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
41 Muhammad Abu Zahrah.
Usul Al-Fiqh (Beirut: Dar al-Fikr al-AoArabi, 2.
42 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
43 Al-Rahman.
44 Al-Rahman.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur and world aspects.
The value of needs .
l-qiyam al-hajiyya.
is considered unessential and below the level of al-qiyam al-daruriyyah.
These values are manifested in the form of "anat" of difficulty and "diq" of distress if not fulfilled.
Meanwhile, the value of completeness .
l-qiyam al-tahsiniyya.
is considered a value below the value of necessity and beautifies the values of the previous maqasid.
These values are manifested in social norms such as insults and others.
45 The three classifications of traditional maqasid values are illustrated by a hierarchical structure.
These levels of maqasid values are interrelated.
each level serves and complements the more basic level.
Like the contemporary Maqasidiyyun, who criticized the inevitable classification of the values of the traditional model of maqasid.
Taha Abdurrahman also criticized the classification from general and specific aspects.
Taha Abdurrahman generally criticizes the fractional and differential aspects of the maqasid value of traditional necessity.
As the value of necessity .
l-qiyam al-daruriyya.
which includes 'protection' against daruriyyat al-khamsah, which includes.
hifz al-din .
rotection of religio.
, hifz al-nafs .
rotection of body and sou.
, hifz al-'aql .
rotection of reaso.
, hifz al-nasl .
rotection of heredit.
, and hifz al-mal .
rotection of propert.
Taha Abdurrahman considers that daruriyyat al-khamsah can also have other maqasid values, such as the value of haj and tahsini.
47 Thus, maqasid values are integrated.
In particular.
Taha Abdurrahman criticized the classification of the maqasid value of traditional necessity from two aspects of value: the value of necessity .
l-qiyam al-daruriyya.
and the aspect of the value of necessity .
l-qiyam al-hajiyya.
In the aspect of al-qiyam al-daruriyyah.
Taha Abdurrahman believes several shortcomings and mistakes exist.
First, criticism of the restrictions on al-qiyam al-daruriyyah, which only includes daruriyyat al-khamsah, namely.
hifz al-din, hifz al-nafs, hifz al-'aql, hifz al-nasl, and hifz al-mal.
In reality, with changes in the context of space, time, culture, and science.
Taha Abdurrahman is of the view that there is no prohibition against entering new dimensions as al-qiyam al-daruriyyah such as hifz al-'adl .
rotection of justic.
, hifz al-hurriyyah .
rotection of freedo.
, hifz al-takaful .
ocial security protectio.
, and other dimensions.
48 Jaser Audah also expressed this criticism by carrying out the reform of maqasid values from those that were previously nuanced of protection ('protection') and preservation ('preservation') to maqasid values that had a sense of development ('development') and the glorification of Human Rights.
('human rights').
Second, criticism of the differential in aspects of daruriyyat al-khamsah.
In this context.
Taha Abdurrahman considers that the unity of the value of necessity .
l-qiyam al-daruriyya.
which includes daruriyyat al-khamsah cannot be separated from one another.
It is based on the view that hifz al-mal will only be realized with hifz al-'aql.
In another sense, there is an 'aql' element in the aspect of hifz al-mal.
50 Likewise, and integrated, it cannot be separated.
This criticism is in line with Jaser Auda's reforms in his Maqasidi system, the hierarchy of mutual influence .
l-harakiriyyah almu'tamadatu tabaduliyyan.
interrelated hierarch.
of the Islamic legal system.
In particular, it provides improvements in the reach of maqasid.
45 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
46 Auda.
Maqasid Al-Shariah as Philosophy of Islamic Law.
47 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
48 Al-Rahman.
49 Auda.
Maqasid Al-Shariah as Philosophy of Islamic Law.
50 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
51 Auda.
Maqasid Al-Shariah as Philosophy of Islamic Law.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur Third, criticism of the specificity of one of the values of daruriyyat al-khamsah.
In this context.
Taha Abdurrahman rejects one of the values of daruriyyat al-khamsah as a shari'ah value.
Protection of religion .
ifz al-di.
, which is specified as a shari'ah value, connotes shari'ah ', is also interrelated and integrated with other values.
In addition.
Taha Abdurrahman also denied that what is meant by' din 'in hifz al-din does not only cover aspects of aqidah and worship.
Thus, the specialization is considered unfounded because the law that is realized in other aspects of daruriyyat is also realized in the aspect of hifz al-din.
Meanwhile, the criticism of Taha Abd al-Rahman, specifically shown in the value of needs .
l-qiyam al-hajiyya.
, also includes several views.
First, criticism of the final position of al-qiyam altahsiniyyah, which is legitimate, should take precedence.
As is common knowledge, the traditional Maqasidiyyun limits al-qiyam al-tahsiniyyah as a moral glorification of 'makarim al-'akhlaq'.
However, the placement of makarim al-'akhlaq at the third level of the inevitability of the maqasid makes it a perfect 'kamaliyah' character, unable to reach any other level.
Based on the 'ghayah' aspect of the goal, this conception is assessed by Taha Abdurrahman as' ghayah al-fasad.
In addition, as explained by the Maqasidiyyun, maqasid science studies the feasibility of 'masalih', another name for the 'connotation' of al-qiyam al-akhlaqiyyah .
oral value.
53 Thus, morality should take precedence and be placed at the main level of the other levels.
Second, criticism of the neglect of legal provisions.
The Usuliyyun have determined that alqiyam al-tahsiniyyah also covers all types of syar'i laws, both in the form of demands and choices.
this context, al-qiyam al-tahsiniyyah can be obligatory as in the taharah aspect, and it is haram .
as in the aspect of buying and selling, and consuming something unclean.
Based on this conception.
Taha Abdurrahman rejects Usuliyyun's view, which stipulates that al-qiyam altahsiniyyah only beautifies values at the previous level and does not affect the order of human life in both the religious and world aspects.
Third, criticism of the neglect of reasonable restrictions for all levels.
The explanation of 'makarim al-'akhlaq' of moral glorification has been mentioned in the sahih Hadith narrated by Abi Hurairah, which reads: "A "uII EII IEI EECAindeed I (Muhamma.
was sent to perfect the glory of morals .
Based on this hadith.
Taha Abdurrahman is of the view that the adoption of Islamic law should contain good morals, as the main mission of the Prophet was sent to all his The realization of this mission will not be achieved, except by placing 'morality' in the central position of the level of necessity.
55 In addition.
Taha Abdurrahman also holds the view that' makarim al-'akhlaq 'is holistic, covering all other levels of necessity.
New Classification of Maqasid Values According to Taha Abdurrahman Taha Abd al-Rahman's criticism of the maqasid values conception of the inevitability of the traditional model includes three things.
First, the values of maqasid are not limited to a certain number, as the traditional maqasid classification limits maqasid al-daruriyyah to five types of cases .
aruriyyat al-khamsa.
Second, the difference in the values of the maqasid at their level should be returned to the difference in the level of their moral 'akhlaq'.
They placed the types of cases 'daruriyyat al-khamsah' on moral values.
Third, the moral glorification of 'makarim al-'akhlaq' covers 52 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
53 Al-Rahman.
54 Al-Rahman.
55 Al-Rahman.
56 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur all levels of maqasid values without exception.
In another sense, it includes the aspect of makarim al-'akhlaq in all 'masalih' of glorification.
Based on these three views.
Taha Abdurrahman carries a new concept of maqasid values as a substitute for classifying existing maqasid values.
The new values are considered capable of responding to various complex contemporary problems due to space, time, and culture changes, including covering various problems of Muslim minorities in various regions.
The maqasid values system is called Taha Abdurrahman as "al-qiyam al-akhlaqiyyah".
58 The classification of the maqasid values includes.
First, al-qiyam al-hayawiyyah or qiyam al-naf'u and al-dararu also called "al-masalihal-hayawiyyah", namely the meanings of morality in the form of benefits and dangers which are generally used as values that are materialism in the form of sensory .
, material .
, and physical .
The realization of al-qiyam al-hayawiyyah can be in the form of 'ladah' pleasure when getting naf'u .
and 'al-alam' sick when getting dararu .
This dimension of al-qiyam alhayawiyyah also includes all glorifications such as in hifz al-nafs, hifz al-'aql, hifz al-nasl, and hifz al-mal.
Second, al-qiyam al-'aqliyyah or qiyam al-hasan and al-qabhu, also called "al-masalihal-'aqliyyah" meaning morality in the form of good and bad, are generally used as rationalistic values.
In the form of personality .
and mentality ('aqliyya.
The realization of al-qiyam al-'aqliyyah can be in the form of 'farah' pleasure when getting good and 'huzn' sadness when getting bad.
The dimensions of al-qiyam al-'aqliyyah can be security .
, freedom .
, and other values.
Third, al-qiyam al-ruhiyyah or qiyam al-salah/al-khair and al-fasad/al-sharr, also called "almasalihal-ruhiyyah", namely the meanings of morality in the form of glory and damage, which are used as values.
-values that are spiritualism .
and moralism .
a'nawiyya.
The realization of al-qiyam al-ruhiyyah is in the form of happiness .
a'ada.
when it gets glory and misery when it gets The dimensions of al-qiyam al-ruhiyyah can be in the form of ihsan, rahmah, mahabbah, tawadu ', and khusu'.
The reforms and conceptions of the value of the maqasid Taha Abdurrahman have several First, there is a multi-value in a case.
In the view of Taha Abd al-Rahman.
Islamic law should not be judged by mono values or be hung with one benefit as legal stipulations based on the maqasid classification of necessity in the traditional model.
However, a case can include multiple laws or depend on its various benefits.
For example, the prohibition on killing includes several benefits, including .
maintaining individual life .
ifz al-haya.
, which is al-qiyam al-hayawiyyah, .
protecting the community .
ifz al-mujtami 'al-insan.
which is al-qiyam al-'aqliyyah, and .
guarding the spirit .
ifz al-nafkhah al-rabbaniyya.
which is al-qiyam al-ruhiyyah.
Second, the implication of not having priority in the classification of al-qiyam al-akhlaqiyyah.
As the classification of the maqasid necessity of the traditional model is a priority, placing al-maqasid al-daruriyyah, which includes daruriyyat al-khamsah at the first level, in the classification of al-qiyam alakhlaqiyyah, these matters such as hifz al-nafs, hifz al-nasl, and hifz al-mal can occupy the third level .
l-qiyam al-ruhiyya.
64 Likewise, al-qiyam al-tahsiniyyah can occupy different levels.
57 Al-Rahman.
58 Al-Rahman.
59 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
60 Al-Rahman.
61 Al-Rahman.
62 Al-Rahman.
63 Al-Rahman.
Tajdid Al-Manhaj Fi Taqwim Al-Turath.
64 Al-Rahman.
SuAoal Al-Manhaj Fi Ufuqi Al-Tasisi Liunmudhaji Fikri Jadidi.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 1.
January 2024 Epistemology of Maqasid Taha Abdurrahman.
New Paradigm and Classification of Maqasid al-Shari'ah Values Aspandi.
Nurul MaAorifah.
Ahmad Hidayat.
Ahmad Dzulfikar.
Mochamad Abdul Ghofur Conclution Taha Abdurrahman is of the view that maqasid al-shari'ah is a scientific discipline that has a methodological framework.
Maqasid science is interpreted as the study of the paths that can bring feasibility to humans to realize the benefit of humans in the world and the hereafter.
The paradigm of reform of maqasid values according to Taha Abdurrahman is based on the hadith of the Prophet AuInnama Buitstu Liutamimma Makaarimal AkhlakAy which is holistic in nature encompassing all levels of needs that are an integral part of Islamic law.
Taha Abdurrahman generally criticizes the maqasid values conception of the inevitability of the traditional model.
The classification of new maqasid values according to Taha Abdurrahman is contained in the concept of Aual-qiyam al-akhlaqiyyahAy Include al-masalih al-hayawiyyah, al-masalih alAoaqliyyah, and al-masalih al-ruhiyyah.
The concept of al-qiyam al-akhlaqiyyah is in the form of benefits that are materialism, values of goodness that are rationalism, and values of glory that are Taha Abdurrahman's classification of maqasid al-shari'ah revises the conception of the Shatibi maqasid.
This research supports the ideas of contemporary Muslim thinkers towards reforming the philosophy of classical Islamic law .
roposal of al-fiq.
as a methodology for applying Islamic law, which is considered to be literalistic with the concept of an Islamic legal system based on maqasid al-shari'ah.
This methodology includes aspects of materialism, rationalism, and spiritualism.
particular, this research also supports the reform and ideas of maqasid Taha Abdurrahman with new models and classifications of maqasid values.
The considerations of maqasid Taha Abdurrahman in various contemporary problems are relevant and considered more effective and efficient and bring greater benefits to the ummah and humanity.
References